"They'll do it every time"FLOUNDERS -- A MODERN VERSION
OF "THEY'LL DO IT EVERY TIME"
The old newspaper cartoon, "They'll do it every time," is no longer published, but the cartoonist could have apropriately utilized the Flounders (aka "Founders Ministries") as a suitable topic for cartoons.
We have cited several instances on this blog of Flounders' "Tomfoolery" and "Timerity" which have certainly been worthy of cartoonery. The latest item of note is put forth in the Flounders' Headmaster's recent blog of November 24, 2008:
Tom Ascol introduces an article, saying --
". . . what I mean by 'Calvinism' is exactly what the great Southern Baptist statesman, John Broadus, meant . . ."
The Flounders are always trying to adorn themselves by vainly referring to the names of great Baptists of the past, and here again is a good illustration of how "They'll do it every time."
The "Calvinism" of John A. Broadus is about as much like the Hybrid Calvinism of Tom Ascol as the modern Pedobaptist "Reformed" theology is like that of John Calvin.
For example, Tom Ascol opposes public invitations to unsaved sinners to accept Christ, whereas John A. Broadus taught his students at Southern Baptist Theological Seminary to give invitations (On the Preparation and Delivery of Sermons, page 375). Yet today, anti-invitationism is maintained at SBTS.
Broadus made a profession of faith during a revival meeting in 1843, was baptized and joined the church the same day (Life and Letters of John A. Broadus, pages 33, 34). Such things are unheard of in Flounders' churches. In fact, they discourage this type of evangelism and immediate baptism. In fact, Brister has recently embellished the "antism" of Paul Washer, who says he "hates" such evangelism.
Broadus also believed in personal soul-winning, even during the church service, and he was instrumental in winning his first soul to Christ in this way.
In a meeting a few months after John's conversion, the preacher urged all Christians at the close of the service to move about and talk to the unconverted. John looked anxiously around to see if there was anybody present he could talk to about his soul's salvation. He had never done anything of the kind before. Finally he saw a man not very bright, named Sandy. He thought he might venture to speak to him at any rate; and Sandy was converted. John soon went away to teach school. Whenever he came back Sandy would run across the street to meet him and say; "Howdy, John? thankee, John. Howdy, John? thankee, John." Doctor Broadus often told of this first effort of his at soul-winning and would add: "And if ever I reach the heavenly home and walk the golden streets, I know the first person to meet me will be Sandy, coming and saying again: 'Howdy, John? thankee, John.'"
You most likely would not find that type of soul-winning in Tom Ascol's church or any other Flounders' church known to me.
In a letter dated September 12, 1863, while John Broadus was serving as chaplain with the Army of Northern Virginia, he wrote:
"Yesterday morning I went to Blue Run and preached to Col. (John Thompson) Brown's Battery. Much interest there. Dr. J. R. Bagby, our former student, has been holding prayer meetings, and several have professed conversion. Many wept during the sermon, and not at allusions to home, but to their sins, and God's great mercy. . . . Gilmer is dreadfully opposed to inviting men forward to prayer, etc., though Lacy, Hoge, and most of the Presbyterians, do it just like the rest of us." (Life and Letters of John A. Broadus, pages 207-8).
J. William Jones, historian of the great revival in the Army of Northern Virginia, is quoted by Robertson regarding one particular preaching experience by Broadus, a sermon based on Proverbs 3:17, delivered to some 5,000 men, including much of the Confederate high command:
"At the close of the service they came by the hundreds to ask an interest in the prayers of God's people, or to profess a new-found faith in the Lord Jesus Christ, . . ." (Ibid, p. 209).
You probably won't find Tom Ascol or Timmy Brister doing that at their Florida church. Their "Calvinism" is quite different from Dr. Broadus when it comes to winning souls to Christ. That is perhaps why Ascol and his church have never established another church -- they are evidently so hobbled by their Hybrid Calvinist doctrine on "regeneration" that making proselytes from and "reforming" alleged Arminians is apparently more appealing to them than winning the unsaved "elect."
Both Broadus and James P. Boyce were supporters of of D. L. Moody and his evangelism. What a contrast between the true Founders and the current Flounders.
We carried the following item awhile back:
One of the letters Broadus wrote to W. D. Powell says this of D. L. Moody:
"Louisville, Feb. 26, 1895: I am glad to hear about your proposed Missionary Conference, and to learn that our honored friends, Mr. Moody and Mr. [Ira] Sankey are expected to attend. I have never heard Mr. Moody speak without gaining fresh and wholesome impulses in the right direction. He is one of THE MOST USEFUL AND JUSTLY HONORED CHRISTIAN MEN OF THE AGE, and I shall be exceedingly glad if he can give you his help" (Life and Letters of John A. Broadus, pages 428, 429).
John A. Broadus, like C. H. Spurgeon, was a personal friend of Moody's, dined at Moody's home in Northfield, Massachusetts, and preached for Moody's Northfield Conferences. These items are brought out in A. T. Robertson's "Life and Letters of John A. Broadus."
These are but a few of the differences between Tom Ascol and his "Calvinism" and John A. Broadus. It a fake and a fraud for Ascol to try to cloak his "Reformed" Hybrid Calvinism with the name of John A. Broadus.